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‘’The only begetter’ of this work is Monsieur Lefébure, author of ’Les Yeux d’Horus,’ and other studies in Egyptology. He suggested the writing of the book, but is in no way responsible for the opinions expressed.The author cannot omit the opportunity of thanking Mr. Frederic Myers for his kindness in reading the proof sheets of the earlier chapters and suggesting some corrections of statement. Mr. Myers, however, is probably not in agreement with the author on certain points; for example, in the chapter on ’Possession.’ As the second part of the book differs considerably from the opinions which have recommended themselves to most anthropological writers on early Religion, the author must say here, as he says later, that no harm can come of trying how facts look from a new point of view, and that he certainly did not expect them to fall into the shape which he now presents for criticism.’ (Andrew Lang, The Making of Religion).

‘The anthropologist and psychologist, then, must either admit that their evidence is no better than ours, if as good, or must say that they only believe evidence as to ’possible’ facts. They thus constitute themselves judges of what is possible, and practically regard themselves as omniscient. Science has had to accept so many things once scoffed at as ’impossible,’ that this attitude of hers, as we shall show in chapter ii., ceases to command respect.My suggestion is that the trivial, rejected, or unheeded phenomena vouched for by the evidence here defended may, not inconceivably, be of considerable importance. But, stating the case at the lowest, if we are only concerned with illusions and fables, it cannot but be curious to note their persistent uniformity in savage and civilised life.To make the first of our two main positions clear, and in part to justify ourselves in asking any attention for such matters, we now offer an historical sketch of the relations between Science and the so-called ’Miraculous’ in the past.’ (Andrew Lang, The Making of Religion).

‘If anything extraneous could encourage a belief in coincidental and veridical hallucinations, it would be these ’Oppositions of Science.’ If a learned and fair opponent can find no better proofs than logic and (unconscious) perversions of facts like the logic and the statements of Herr Parish, the case for telepathic hallucinations may seem strong indeed. But we must grant him the existence of the adaptive and mythopoeic powers of memory, which he asserts, and also illustrates. I grant, too, that a census of 17,000 inquiries may only have ’skimmed the cream off’ (p. 87). Another dip of the net, bringing up 17,000 fresh answers, might alter the whole aspect of the case, one way or the other. Moreover, we cannot get scientific evidence in this way of inquiry. If the public were interested in the question, and understood its nature, and if everybody who had an hallucination at once recorded it in black and white, duly attested on oath before a magistrate, by persons to whom he reported, before the coincidence was known, and if all such records, coincidental or not, were kept in the British Museum for fifty years, then an examination of them might teach us something. But all this is quite impossible. We may form a belief, on this point of veridical hallucinations, for ourselves, but beyond that it is impossible to advance. Still, Science might read her brief!’ (Andrew Lang, The Making of Religion).

‘I am perfectly aware that the ’superstitiousness’ of the earlier part of this essay must injure any effect which the argument of the latter part might possibly produce on critical opinion. Yet that argument in no way depends on what we think about the phenomena—normal, supernormal, or illusory—on which the theory of ghost, soul, or spirit may have been based. It exhibits religion as probably beginning in a kind of Theism, which is then superseded, in some degree, or even corrupted, by Animism in all its varieties. Finally, the exclusive Theism of Israel receives its complement in a purified Animism, and emerges as Christianity.

Quite apart, too, from any favourable conclusion which may, by some, be drawn from the phenomena, and quite apart from the more general opinion that all modern instances are compact of imposture, malobservation, mythopoeic memory, and superstitious bias, the systematic comparison of civilised and savage beliefs and alleged experiences of this kind cannot wisely be neglected by Anthropology. Humani nihil a se alienum putat.’ (Andrew Lang, The Making of Religion).

‘If savage nomadic Israel had the higher religious conceptions proved to exist among several of the lowest known races, these conceptions might be revived by a leader of genius. They might, in a crisis of tribal fortunes, become the rallying point of a new national sentiment. Obscured, in some degree, by acquaintance with ’the idols of Egypt,’ and restricted and localised by the very national sentiment which they fostered, these conceptions were purified and widened far beyond any local, tribal, or national restrictions—widened far as the flammantia moenia mundi—by the historically unique genius of the Prophets. Blended with the doctrine of our Lord, and recommended by the addition of Animism in its pure and priceless form—the reward of faith, hope, and charity in eternal life—the faith of Israel enlightened the world.All this is precisely what occurred, according to the Old and New Testaments. All this is just what, on our hypothesis, might be expected to occur if, out of the many races which, in their most backward culture, had a rude conception of a Moral Creative Being, relatively supreme, one race endured the education of Israel, showed the comparative indifference of Israel to Animism and ghost-gods, listened to the Prophets of Israel, and gave birth to a greater than Moses and the Prophets.To this result the Logos, as Socrates says, has led us, by the path of anthropology.’ (Andrew Lang, The Making of Religion).